Skip to main content

Full text of "The Sermon on the Mount"

See other formats


The Sermon on the Mount 

Manuals of Fellowship, No. 9 


With a 

By J. Alexander Findlay, M.A, 




( Manuals of Fellowship, No. 9 

N.T. AWrrwfW- v-v// 


MATT, v.-vii. 

With a 

By J. Alexander Fiiidlay, M.A. 



The use of the text of the Revised 

Version, throughout this booklet, is 

by kind permission of the Universities 

of Oxford and Cambridge. 


THE object of this paraphrase is not to take the place of 
any ancient or modern translation of the Gospels even 
within its own restricted range, but to render the words 
of Jesus in the current colloquial language of our time, 
in something the same way as the Master might have 
spoken to a band of modern disciples, as eager to learn 
and yet as little able to understand any but the simplest 
teaching as His first apostles were when first He called 
them. There is no attempt at word-by-word transla- 
tion, but the purpose has been to bring out as much 
as possible of what is suggested in the Sermon as we 
have it, without adding or omitting anything. 

At the places marked | I have followed the very 
interesting 4th century MS known as Codex Bezae, 
the original of which is in the Cambridge University 

At the places marked J I accept a slight emendation 
of the text, following a small change in the suggested 
Aramaic original ; ' signet-ring ' for ' holy thing.' 

The text on alternative pages is from the Revised 
Version. J.A.F. 



A ND seeing the multitudes, he went up into the mountain : 
** and when he had sat down, his disciples came unto him : 
2 And he opened his mouth and taught them, saying, 

3 TI Blessed are the poor in spirit : for theirs is the kingdom 
of heaven. 

4 If Blessed are they that mourn : for they shall be comforted. 

5 If Blessed are the meek : for they shall inherit the earth. 

6 If Blessed are they that hunger and thirst after righteous- 
ness : for they shall be filled. 

7 If Blessed are the merciful : for they shall obtain mercy. 

8 TJ Blessed are the pure in heart : for they shall see God. 

9 If Blessed are the peacemakers : for they shall be called 
sons of God. 

10 f Blessed are they that have been persecuted for righteous- 
ness' sake : for theirs is the kingdom of heaven. 

1 1 Blessed are ye when men shall reproach you, and persecute 
you, and say all manner of evil against you falsely, for my sake. 

12 Rejoice, and be exceeding glad : for great is your reward 
in heaven : for so persecuted they the prophets which were 
before you. 

13 If Ye are the salt of the earth : but if the salt have lost 
its savour, wherewith shall it be salted ? it is thenceforth good 
for nothing, but to be cast out and trodden under foot of men. 

14 Ye are the light of the world. A city set on a hill cannot 
be hid. 

15 Neither do men light a lamp, and put it under the bushel, 
but on the stand ; and it shineth unto all that are in the house. 

1 6 Even so let your light shine before men, that they may 
see your good works, and glorify your Father which is in heaven. 

1 7 U Think not that I came to destroy the law or the prophets 
I came not to destroy, but to fulfil. 



WHEN He saw how dense the crowd was growing, He 
tvent up into the hills ; there He sat down, and, 
when His disciples had come up to Him, He opened His 
heart to them, saying in the course of His teaching: 
I have good news for the humble to them 
belongs the new age that God is bringing in ; for 
mourners there is good cheer in store for them ; for the 
patient and forbearing theirs by native right is the 
lordship of the life of man ; for those who are hungry 
and thirsty for the ideal life they shall receive full 
satisfaction ; for the brotherly they shall receive 
brotherly treatment ; for the single-minded they shall 
look upon God's face; for peacemakers they shall be 
called men of God's own pattern ; to those who have 
ever suffered hardship in the cause of right God's 
new world is their possession. 

That is why you should never fear persecution ; indeed, 
when you have to put up with reproach, ill-treatment, 
every kind of slander, all because you will be My disciples, 
you should welcome your troubles with exulting joy ; 
you will be real prophets then, and, like those who went 
before, God will reward you in His own great way. You 
are the salt of society : that is what you were meant for, 
to keep the world wholesome. No one has any use 
for insipid salt ; people pitch the stuff into the street, 
and there's an end of it. You are the world's sun- 
light ; like yonder town on the hilltop, you cannot hide 
if you try. Even with the lamp at home, you do not 
light it, and then put it under a basin, but on the lamp- 
stand, so that every one in the room can see by its light. 
Take care, then, that your light shines out in all men's 
sight, that they may not fail to notice the Tightness 
of the things you do, and may come to thank God that 
they ever met you. 

Do not suppose that I have come to destroy the 
old religion ; my mission is not to supersede the 


1 8 For verily I say unto you, Till heaven and earth pass 

one jot or one tittle shall in no wise pass away from the law, till 
all things be accomplished. 

19 Whosoever therefore shall break one of these least com- 
mandments, and shall teach men so, shall be called least in the 
kingdom of heaven : but whosoever shall do and teach them, 
he shall be called great in the kingdom of heaven. 

20 For I say unto you, that except your righteousness shall 
exceed the righteousness of the scribes and Pharisees, ye shall in 
no wise enter into the kingdom of heaven. 

21 U Ye have heard that it was said to them of old time, 
Thou shalt not kill ; and whosoever shall kill shall be in danger 
of the judgement : 

22 But I say unto you, that every one who is angry with his 
brother shall be in danger of the judgement; and whosoever 
shall say to his brother, Raca, shall be in danger of the council ; 
and whosoever shall say, Thou fool, shall be in danger of the 
hell of fire. 

23 If therefore thou art offering thy gift at the altar, and there 
rememberest that thy brother hath aught against thee, 

24 Leave there thy gift before the altar, and go thy way, first 
be reconciled to thy brother, and then come and offer thy gift. 

25 Agree with thine adversary quickly, whiles thou art with 
him in the way ; lest haply the adversary deliver thee to the 
judge, and the judge deliver thee to the officer, and thou be cast 
into prison. 

26 Verily I say unto thee, Thou shalt by no means come out 
thence, till thou have paid the last farthing. 

27 U Ye have heard that it was said, Thou shalt not commit 
adultery : 

28 But I say unto you, that every one that looketh on a woman 
to lust after her hath committed adultery with her already in 
his heart. 

29 And if thy right eye causeth thee to stumble, pluck it out, 
and cast it from thee : for it is profitable for thee that one of 


ancient sanctions, rather to unfold their deeper meaning. 
Mark this ! the universe itself shall pass away, before 
the smallest detail of God's law revealed in Scripture 
comes to be out of date ; rather shall every part disclose 
a larger truth. It follows that the man whose teaching 
lessens the force of what seem to be the least important 
of God's laws, has but a very humble place in the age 
which I proclaim ; on the other hand he whose practice 
and teaching enhance their authority shall have wide 
influence there. All the same, your practice of the moral 
law must go far beyond the code of conduct preached by 
professional moralists ; only a new way of life can qualify 
you for the new world that is coming. 

I will illustrate my meaning ; you know the old words 
of Scripture, 'You are not to commit murder,' your 
teachers go on to say, ' Whoever kills must come up 
for trial.' What I tell you is that every one who persists 
in unreasonable anger with a brother-man, must account 
for his behaviour ; whoever treats another with contempt 
shall be indicted for blasphemy ; whoever curses another 
brings down upon himself the doom he has invoked. 
And more than this, until you are on good terms with 
your brother, you must not bring your gifts to God's 
altar ; if, when you have brought your gift you 
remember that he has anything against you, you 
must leave the gift where it is, go and make friends 
with your brother, and then offer your gift. Never 
lose a chance of making friends ; if you are involved 
in a law-suit, you must try to come to an understanding 
with your opponent on the way to court. Remember, 
God is judge ; if you prolong the quarrel, it will be 
you that He will condemn, whatever happens to the 
other man; the man who nurses ill-will always pays, 
and to the last penny too. 

Again the word of Scripture runs, ' You must not 
commit adultery.' What I have to say on this subject 
is : Every one who casts upon a woman a lustful look 
has already in his heart seduced her. If some passion 
of this kind is your hindrance, you must tear yourself 
away from it at all costs ; better to live a maimed life, 
than with all your bodily powers about you be plunged 
into a hell of unsatisfied desire. If your daily business 


thy members should perish, and not thy whole body be cast into 

30 And if thy right hand causeth thee to stumble, cut if off, 
and cast it from thee : for it is profitable for thee that one of 
thy members should perish, and not thy whole body go into 

31 It was said also, Whosoever shall put away his wife, let 
him give her a writing of divorcement : 

32 But I say unto you, that every one that putteth away 
his wife, saving for the cause of fornication, maketh her an 
adulteress : and whosoever shall marry her when she is put 
away committeth adultery. 

33 H Again, y e have heard that it was said to them of old 
time, Thou shalt not forswear thyself, but shalt perform unto 
the Lord thine oaths : 

34 But I say unto you, Swear not at all ; neither by the 
heaven, for it is the throne of God ; 

35 Nor by the earth, for it is the footstool of his feet ; nor 
by Jerusalem, for it is the city of the great King. 

36 Neither shalt thou swear by thy head, for thou canst not 
make one hair white or black. 

37 But let your speech be, Yea, yea ; Nay, nay : and what- 
soever is more than these is of the evil one. 

38 ^ Ye have heard that it was said, An eye for an eye, and 
a tooth for a tooth : 

39 But I say unto you, Resist not him that is evil : but 
whosoever smiteth thee on thy right cheek, turn to him the other 

40 And if any man would go to law with thee, and take away 
thy coat, let him have thy clokc also. 

41 And whosoever shall compel thee to go one mile, go with 
him twain. 

42 Give to him that asketh thee, and from him that would 
borrow of thee turn thou not away. 

43 If Ye have heard that it was said, Thou shalt love thy 
neighbour, and hate thine enemy : 

44 But I say unto you, Love your enemies, and pray for them 
that persecute you ; 


puts a hindrance in your way, be rid of it, whatever it 
costs ; better to be a broken man, than in the full tide 
of your well-being to find yourself in hell. The old law 
ran : ' Whoever would be rid of his wife must make 
proper provision for her ! ' I go a stage further and say 
leaving on one side the question of misconduct you 
are not to part company with your wives at all ; if 
you do, you are to blame if they go wrong, 
while the man who marries a woman already divorced 
commits adultery himself. Another illustration: you 
have all heard the law once given to your fathers 
' You must not commit perjury, but must fulfil your 
vows as in God's sight.' I tell you, you should not need 
to swear by this and that at all. Heaven is God's throne, 
earth His footstool, Jerusalem the city of the King of 
Kings ; your head for the matter of that is sacred too 
you know you cannot make a single hair really white 
or black. Great words like these are God's gift to you, 
and are not to be used as makeweights to your light 
talk. ' Yes, yes ' ; ' No, no ' ; that is emphasis enough 
for you ; when you go beyond such simple speech, you 
are giving the devil his chance. 

Once more ; you know the words, ' Eye for eye, tooth 
for tooth ' ; your teachers explain them as meaning ' slap 
for slap, or give as good as you get.' I tell you, to 
follow this line of action is to measure yourself with the 
devil. Whoever slaps you on the right cheek* let 
him do it again, if he wants to ; if some one takes 
you into the law-courts, and to pay the damages 
you have to forfeit your vest, make him a present 
of your upper garment as well ; if you are pressed 
to go one mile in the government service, of your 
own accord accompany the officials who commandeer 
your services the rest of the league. You are to be at the 
service of every claimant, and are not to turn churlishly 
away from any one that wants to borrow of you. 

Again, you have heard the words of Scripture, 
' Love your fellow-countrymen,' and know the con- 
clusion your teachers draw : ' Of course this means that 

*That is, ' whoever insults you ' ; a blow on the left cheek is a 
figure used for real injury, a slap on the right cheek for insult is 
the idiom current in those days. 


45 That ye may be sons of your Father which is in heaven : 
for he maketh his sun to rise on the evil and the good, and sendeth 
rain on the just and the unjust. 

46 For if ye love them that love you, what reward have ye ? 
do not even the publicans the same ? 

47 And if ye salute your brethren only, what do ye more 
than others ? do not even the Gentiles the same ? 

48 Ye therefore shall be perfect, as your heavenly Father is 



AKE heed that ye do not your righteousness before men, 
to be seen of them : else ye have no reward with your 
Father which is in heaven. 

2 If When therefore thou doest alms, sound not a trumpet 
before thee, as the hypocrites do in the synagogues and in the 
streets, that they may have glory of men Verily I say unto 
you, They have received their reward. 

3 But when thou doest alms, let not thy left hand know what 
thy right hand doeth : 

4 That thine alms may be in secret : and thy Father which 
seeth in secret shall recompense thee. 

5 f And when ye pray, ye shall not be as the hypocrites : 
for they love to stand and pray in the synagogues and in the 
corners of the streets, that they may be seen of men. Verily 
I say unto you, They have received their reward. 

6 But thou, when tho;i prayest, enter into thinr- inner chamber, 
and having shut thy door, pray to thy Father which is in secret, 
and thy Father which seeth in secret shall recompense thee 


you are to hate all foreigners.' I tell you, you must 
iove those whom you have learnt to think of as your 
enemies, and, if they oppress you, must pray for them. 
So shall you really be like God your Father ; you know 
He makes His sun to shine down on bad and good alike, 
and sends His rain upon all men, whether they obey 
or disobey His will. Supposing that you love only those 
that love you back, there is no special merit in that, is 
there ? Quite disreputable people rival you there ! 
Or if you are friends only with the people of your own 
set, that implies nothing more than average good- 
nature ; the very heathen are equal to that ! No, 
you are <to be God's men ; your love is to be as catholic 
as His. 


BE careful not to follow the way of life now laid 
down for you with an eye to human appreciation ; if 
you do so, you take all the virtue out of it from God's 
point of view. When you are practising your charities, 
you are not to obtrude them upon public notice as self- 
advertising philanthropists do in church or street, to 
win the applause of men. Of course they get what they 
want, and there is an end of the matter. But when 
you are doing a brotherly action, your left hand is not 
to know what your right hand is about ; you are not to 
feel virtuous. Nor need you concern yourselves 
about reward, for there are no secrets to which God our 
Father is not a party, and He will make it up to you. 
When you pray, you are not to go about it like the people 
who air their piety ; you know how fond they are of 
engaging in prayer for the edification of onlookers. 
They get what they want admiration ; but God has 
nothing to do with this kind of thing. When any one 
of you is drawn to pray, he will do well to go apart and 
retire into himself, there holding converse with God, 
who dwells in secret places ; his Father, from 
whom no secrets are hid. will Himself reward him. 


7 And in praying use not vain repetitions, as the Gentiles 
do : for they think that they shall be heard for their much 

8 Be not therefore like unto them : for your Father knoweth 
what things ye have need of, before ye ask Him. 

g After this manner therefore pray ye : Our Father which 
art in heaven, Hallowed be thy name. 

10 Thy kingdom come. Thy -will be done, as in heaven, so 
on earth. 

11 Give us this day our daily bread. 

12 And forgive us our debts, as we also have forgiven our 

13 And bring us not into temptation, but deliver us from the 
evil one. 

14 For if ye forgive men their trespasses, your heavenly 
Father will also forgive you. 

15 But if ye forgive not men their trespasses, neither will 
your Father forgive your trespasses. 

1 6 U Moreover when ye fast, be not, as the hypocrites, of 
a sad countenance : for they disfigure their faces, that they 
may be seen of men to fast. Verily I say unto you, They have 
received their reward. 

17 But thou, when thou fastest, anoint thy head, and wash 
thy face ; 

1 8 That thou be not seen of men to fast, but of thy Father 
which is in secret : and thy Father, which seeth in secret, 
shall recompense thee. 

19 *[[ Lay not up for yourselves treasures upon the earth, where 
moth and rust doth consume, and where thieves break through 
and steal : 

20 But lay up for yourselves treasures in heaven, where 
neither moth nor rust doth consume, and where thieves do not 
break through nor steal : 

21 For where thy treasure is, there will thy heart be also 

22 The lamp of the body is the eye : if therefore thine eye 
be single, thy whole body shall be full of light. 

23 But if thine eye be evil, thy whole body shall be full of 
darkness If therefore the light that is in thee be darkness, 
how great is the darkness ! 


When you are praying in company with others, do not talk 
for the sake of talking, as the heathen do in their endless 
?ing-song prayers. They think that they can make 
Heaven listen by sheer persistence. You must not be 
like them, for you must remember that your Father 
knows what you need before you begin to ask. I will 
give you a model for your prayers : ' Our Father God, 
be Thou our God indeed ; let Thy new world come, Thy 
will be all men's law, on earth, as in heaven ; give 
us to-day our food for the day that is coming,* 
and release us from our debts, as we too have 
released our debtors ; and bring us not into trial, 
but rescue us from the devil.' You see, if you 
have forgiven your fellow-men their offences against 
you, your Father will also forgive your offences against 
Him ; if you will not, neither will He forgive you. When 
you are undergoing self-discipline, do not affect a sour 
expression, as do those who fast for appearance' sake. 
You know they murder their natural good looks, that 
everybody may see what martyrs they are. Of course 
they get the reputation they desire. When any one 
of you resolves upon a season of abstinence, he should 
be better groomed and more sociable than usual ; the 
attention of his friends is not to be drawn to his self- 
denial. His Father who dwells in the hidden life of the 
heart will see it ; his Father who reads all secrets will 
reward him. Do not hoard material possessions ; the 
moth will consume your finery, rust will tarnish your 
gold, thieves may break into your strong-rooms and 
carry all away. Your provision for future need is to be 
laid up in God's bank no moth, no rust, with Him ; no 
one can rob you of that treasure. Moreover, a man's 
interest is sure to centre round the concerns in which 
his savings are invested. Your soul looks out of your 
eyes, and everything depends upon the clearness of your 
vision. If a man look at others without suspicion or 
prejudice, his social life will be all sweetness and light ; 
if, on the other hand, his way of thinking about them 
is churlish and grudging, the world he lives in will look 
gloomy indeed ; he carries the outer darkness about 

*0r perhaps ' our needful food ' : I cannot decide between these 
two ultimate renderings. 


24 No man can serve two masters : for either he will hate 
the one, and love the other ; or else he will hold to one, and 
despise the other. Ye cannot serve God and mammon. 

25 Therefore I say unto you, Be not anxious for your life, 
what ye shall eat, or what ye shall drink ; nor yet for your body, 
what ye shall put on. Is not the life more than the food, and 
the body than the raiment ? 

26 Behold the birds of the heaven, that they sow not, neither 
do they reap, nor gather into barns ; and your heavenly Father 
feedeth them. Are not ye of much more value than they ? 

27 And which of you by being anxious can add one cubit 
unto his stature ? 

28 And why are ye anxious concerning raiment ? Consider 
the lilies of the field, how they grow ; they toil not, neither do 
they spin : 

29 Yet I say unto you, that even Solomon in all his glory 
was not arrayed like one of these. 

30 But if God doth so clothe the grass of the field, which 
to-day is, and to-morrow is cast into the oven, shall He not 
much more clothe you, O ye of little faith ? 

31 Be not therefore anxious, saying, What shall we eat ? or 
What shall we drink ? or, Wherewithal shall we be clothed ? 

32 For after all these things do the Gentiles seek ; for your 
heavenly Father knoweth that ye have need of all these things. 

33 But seek ye first his kingdom, and his righteousness ; and 
all these things shall be added unto you. 

34 Be not therefore anxious for the morrow : for the morrow 
will be anxious for itself. Sufficient unto the day is the evil 


IUDGE not, that ye be not judged. 

2 For with what judgement ye judge, ye shall be judged: 
and with what measure ye mete, it shall be measured unto 

3 And why beholdest thou the mote that is in thy brother's 
eye, but considerest not the beam that is in thine own eye ? 


with him ! You must make your choice between 
devotion to God and absorption in this world's business, 
for no one can really bind himself to the service of more 
than one master at a time ; he will either dislike the 
one and love the other, or he will become attached to 
the one and disparage the other. So I bid you not to 
worry about yourselves, so far as food and clothes are 
concerned. You are far more important than the food 
you eat ; your bodies are more beautiful than the clothes 
you wear. Study the wild birds ; they do not sow or 
reap or lay up a store for the winter, yet God your 
Father looks after them,- and you are more precious in 
His sight than they ! Worry never makes you any 
better-looking, does it ? What is the use of worrying 
about clothes ? Learn a lesson from the wild flowers 
they have no toilsome dressmaking to do, yet I tell 
you Solomon in full dress was not so well clothed 
as they ! If God dresses the very grass so well, 
the grass which grows in the meadow to-day, and to- 
morrow is dry and dead, surely He will take more pains 
with you, you poor, mistrustful people ! You must 
not let yourselves worry, or say, ' How are we 
going to make ends meet ? ' or, ' What about the 
clothes I want so badly ? ' The thoughts of worldly 
people revolve round subjects like these ; surely 
God your Father knows how many your needs are ! 
The bringing to birth of God's new world, the practice of 
His way of life, must be your first concern ; all other 
needful things will come your way, if this be so. Live 
a day at a time, and let to-morrow look after itself. 
Every day brings its own burden of care, and one day's 
trouble at a time is as much as you can 


Do not indulge your critical faculties too much you 
lay yourself open to criticism if you do ; in the long run 
you will be done by as you did. Why do you take so 
much notice of the splinter in your brother-man's eye, 


4 Or how wilt thou say to thy brother, Let me cast out the 
mote out of thine eye ; and lo, the beam is in thine own eye ? 

5 Thou hypocrite, cast out first the beam out of thine own 
eye ; and then shalt thou see clearly to cast out the mote out of 
thy brother's eye. 

6 f Give not that which is holy unto the dogs, neither cast 
your pearls before the swine, lest haply they trample them under 
their feet, and turn and rend you. 

7 1f Ask, and it shall be given you : seek, and ye shall find ; 
knock, and it shall bs opened unto you : 

8 For every one that asketh receiveth ; and he that seeketh 
findeth : and to him that knocketh it shall be opened. 

9 Or what man is there of you, who, if his son shall ask him 
for a loaf, will give him a stone ; 

10 Or if he shall ask for a fish, will give him a serpent ? 

n If ye then, being evil, know how to give good gifts unto 
your children, how much more shall your Father which is in 
heaven give good things to them that ask him ? 

12 All things therefore whatsoever ye would that men should 
do unto you, even so do ye also unto them : for this is the law 
and the prophets. 

1 3 T] Enter ye in by the narrow gate : for wide is the gate, 
and broad is the way, that leadeth to destruction, and many be 
they that enter in thereby. 

14 For narrow is the gate, and straitened the way, that leadeti 
unto life, and few be they that find it. 

15 If Beware of false prophets, which come to you in sheep's 
clothing, but inwardly are ravening wolves. 

1 6 By their fruits ye shall know them. Do men gather grapes 
of thorns, or figs of thistles ? 

17 Even so every good tree bringeth forth good fruit ; bat 
the corrupt tree bringeth forth evil fruit. 

1 8 A good tree cannot bring forth evil fruit, neither can a 
corrupt tree bring forth good fruit. 

19 Every tree that bringeth not forth good fruit is hewn down ( 
and cast into the fire. 

20 Therefore by their fruits ye shall know them. 

21 Not every one that saith unto me, Lord, Lord, shall enter 
into the kingdom of heaven ; but he that doeth the will of my 
Father which is in heaven. 

22 Many will say to me in that day, Lord, Lord, did we not 


without stopping to reflect that there is a whole log in 
your own ? Why do you busy yourselves with other 
men's small faults so much, and forget your own big 
ones ? Self-deluded man, first get rid of the log in your 
own eye, then you can see straight to pick the splinter 
out of your brother's eye ! Your fellowship with Me 
and one another is your signet-ring, your circlet of 
pearls ; you are not to. expose this sacred bond to the 
tender mercies of cynical outsiders or mere scandal- 
mongers ; if you do, they trample your treasure in 
the dirt, then turn upon you and take away your 
character too. Ask, and you shall have ; seek, and you 
shall find ; knock, and the door will fly open. Every one 
who persists in asking gets something ; the seeker makes 
discoveries ; to the man who keeps on knocking God's door 
does open. There is not a man among you who would give 
his boy a stone when asked for a loaf, or a snake as a 
substitute for a fish, is there? If, then, sinful men like 
you know what is best to give your children, surely you 
can trust your heavenly Father to give good things to 
those who ask Him ! My rule of life is this : you are to 
treat every one else as you would like people to treat 
you ; this is the essence of God's revealed law of con- 
duct. The door I have now opened to you is narrow, 
but you must enter it ; the road that leads to a wasted 
life is broad and smooth, and there is always company 
enough that way ; the gate is narrow and the road 
toilsome which leads to life in God's new world, and 
few discover where it lies. Do not be misled by men 
who beckon you another way they call themselves 
' prophets/ and come to you, looking as harmless as 
sheep really they are greedy wolves ; you can tell what 
they really are by the mischief they cause. You do not 
gather grapes on the thorn-bush, or figs on the thistle, 
do you ? A healthy tree bears sound fruit, a decayed 
tree rotten fruit. It is not in nature for a sound tree 
to bear bad fruit, or for a rotten tree to produce fruit 
that is good to eat. Every tree that does not bear good 
fruit is fated to be cut down and burnt. This, then, is 
the test you are to apply you can measure their 
sincerity or otherwise by the kind of results they achieve. 
It is not a question of words merely, for not every one 


prophesy by thy name, and by thy name cast out devils, and 
by thy name do many mighty works ? 

23 And then will I profess unto them, I never knew you 
depart from me, ye that work iniquity. 

24 Every one therefore which heareth these words of mine, 
and doeth them, shall be likened unto a wise man, which built 
his house upon the rock : 

25 And the rain descended, and' the floods came, and the 
winds blew, and beat upon that house ; and it fell not : for it 
was founded upon the rock. 

26 And every one that heareth these words of mine, and doeth 
them not, shall be likened unto a foolish man, which built his 
house upon the sand 

27 And the rain descended, and the floods came, and the 
winds blew, and smote upon that house ; and it fell : and great 
was the fall thereof. 


who calls Me ' Lord, Lord ' shall have a place in God's 
new world, but only those who carry out My Father 
God's will. In the day of My coming many shall say, 
' Lord, Lord, have we not preached, saved men from 
the sway of dark powers of evil, healed them body and 
soul, and all in Thy name ? ' And after all I shall have 
to tell them publicly, ' You were never Mine ; depart 
from Me, you are rebels all of you.' All depends, you 
see, upon the reality of men's relations with Me. The 
man who listens to My words and carries them into 
action is like a sensible builder, who builds his house 
upon the solid rock. The rainy season comes, rivers 
rise, fierce gusts of wind come sweeping down upon the 
house, and yet it does not fall ; its foundation lies 
secure upon the rock. As for the man, whoever he be, 
who listens to My words and does not carry them into 
practice, he is like a heedless builder, who builds his 
house on loose sandy soil.- The rainy season comes, 
rivers rise, fierce gusts of wind batter the house it 
totters then down it comes in utter ruin ! 


ds of Fellowshi 

Edited by 

i n Flew, M. s . 

T- arc primarily ft^Ki^o^i tor 
the oe of reader* who whether in C9M- 
.Mt- s, or Ilib.'o-cJav-- 

.1 fiji the way of fellowship c 
tnheriUince >M the Christian faith. It is b- 

me materiai provided may tu&r prove of 
. to tnaay iadlvlduai diadpiM io tfutr 

th Manuals wiO deal with (elected 
pawa^ea of Scripture ; ether* with the treat t 

-* reflected and 

' '::.''{/ 

bolarsliip affords, the Maouai- 

be >' ief w.iju.y is 

A 001 022 160 4 


Santa Barbara 


Series 9482